From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
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By Rabbi Dovid Schwartz-Mara D’Asra Cong Sfard of Midwood
And he [Avraham] lifted his eyes and saw, three strange men standing near him
The three “men” were angels
When a man’s ways please HaShem, He causes even mans enemies to be at peace with him.
– Mishlei 16: 7
Two ministering angels , one good the other bad , escort a person home from the synagogue Friday evening. When he comes home to find the lamps lit, the table set and his bed made the good angel says ‘May it be HaShems will that next Shabbos we find things the same way ’ and the bad angel is compelled to respond ‘Amen’ against his will
-Tractate Shabbos 119B
And Elokim said “Let Me Us make man”. Alternatively: “Man has [already] been made.”
Chaza”l teach us that Malochim-Angels are fundamentally opposed to the creation and ongoing existence of human beings: Rebee Seemon said: When HaShem, came to create Adam, the ministering angels formed groups and parties, some saying, ‘Let him be created,’ while others urged, ‘let him not be created.’ As it is written, “Loving-kindness and truth met up, justice and peace kissed.” (Tehillim 85:11): The Angel Loving-kindness said, ‘Create man, because he will dispense loving-kindness’; the Angel Truth said, ‘Let him not be created, because he full of lies’; the Angel Charity said, ‘Create man , because he will perform acts of altruism’; the Angel Peace said, ‘Let him not be created, because he is full of strife.”’ What did God do? God took Truth and cast it to the earth, as it is written, “and truth will be sent to the earth.” (Doniel 8:12)The Malochim said before the Holy One, “Master of the Universe! Why do you despise Your seal? Let Truth arise from the earth!” Hence it is written, “Let truth sprout from the earth.” (Psalms 85:12) …Me’od –‘Very ’) is [in reference to] Adam; [the letters מאד–very are a word jumble for אדם–man i.e. Adam=man is good] as it is written, “And God saw everything that God had made, and, behold, it was very good.” (Genesis 1:31), i.e. and behold Adam was good. Rav Huna the Elder of Tziporen, said: While the Malochim were arguing with each other and disputing with each other, HaShem created the first human. God said to them, “Why are you arguing. Man has already been made!” (Bereshis Rabbah 8:5).
This Midrash implies that the creation of Man took place “under protest”. Even when temporarily suppressed many protests are ultimately successful. So it is not out of the question that the Angelic naysayers were complicit in the undoing of humanity through the first sin and the subsequent degradation of humanity by the generations of the Flood and the Dispersion.
The human predilection for lies and strife are a product of mans constrained G-d consciousness. An angel has but to lift its eyes to attain a limitless, incomparable awareness of HaShem and how His glory fills the universe. In marked contrast, even after years of intense exertion, mans G-d consciousness is meager. The light that man beholds is relatively dim and is known as “the Diminutive Face”. Angels are illuminati bathed in HaShems infinite light. The angelic sense of superiority in terms of their G-d consciousness underlies the various “no-votes” protesting the very creation of man. Regarding uncircumcised man there was no adequate argument to refute the angel’s dismissiveness. There was no debating with them. HaShem Kivayachol-so to speak had to ignore their protests and present His creation of Man as a fait accompli.
Many Mechabrim-Torah authors, in particular the Ramcha”l , explain that the very Raison d’être of Klal Yisrael- the Jewish People is to rectify the sin of the first man and to bring humanity back to the pre-sin state. As such it would stand to reason that our founding patriarch, Avraham, would earn the angelic seal of approval.
The second Izhbitzer, The Bais Ya’akov takes this approach in explaining the Angels post-circumcision visit with Avraham.
The new edition of Man, Avraham Avinu after the covenant of circumcision, could do something that angels could not. As dim and meager as his light may have been he was capable of transforming darkness into light and able to draw new light into the gloom of our murky, materialistic world. In marked contrast angels see things as they are without recognizing any potential for qualitative change. To an angel what’s light is light and what’s dark is dark. For the angels heaven is heavenly and the earth is, well, hopelessly earthy.
As long as the foreskin adheres to man all of mans internal light and potential for illumination are trapped and imprisoned within his being. But when man, Avraham, removes the foreskin his internal and external transformative powers are unleashed. Avraham spread G-d consciousness to the four corners of the earth and, in so doing, made something heavenly out of the earth.
The Tikunei Zohar reveals two remarkable, complementary acronyms in the phrase מִי יַעֲלֶה לָּנוּ הַשָּׁמַיְמָה–Who (mee) will ascend (ya’aleh) for us (lahnu) to heaven (HaShamaymah) [Devarim30 :12]. The first letters of each word form an acronym for Milah-circumcision. The last letters of each word form an acronym for the tetragrammaton-HaShems proper four letter Name. The encoded allusion being that the circumcised one, Avraham, can in fact ascend to Heaven for us and bring HaShem to the earth.
An angel can take light and multiply the light, take the tiniest blade of grass and exhort it to grow tall, thick and lush (Bereshis Rabbah 10:6). But these are, after all, quantitative expansions not qualitative transformations. Angels are incapable of making the inert-mineral botanic or metamorphosing the botanic into animal or the animal into the human. Omnivorous man ingests the mineral, the botanic and the animal and, through digestion, integrates them into his speech-endowed being. When man uses this nutrition to serve HaShem through speech AKA prayer he has not merely grown the grass tall…he has altered the grass into something human, speaking and prayerful. The angels were forced to recognize their relative inferiority and could no longer argue the uselessness of man in HaShems creation. Impressed and even awestruck they too wanted to partake of the circumcised mans meal.
Adapted from Bais Ya’akov-Vayera Inyan 16 (page 72A )